and other vices For as for good and naturall Frenchmen they will never advaunce them because they are strangers vnto them and by consequent suspected not to bee faithfull enough unto them following the said Maxime Where is now then the generositie of our ancient Frenchmen who made themselves redoubted amongst strange nations Where are now our auncestors vertues who have caused the Levant to tremble have sent out their reputation into Asia and hath repulsed and driven back the Gothes and Sarracens out of France Spaine and Italie For it seemeth that at this day the Frenchmen hold no more any thing of their ancestors valour seeing they suffer in comparison to them so few strangers to dominiere so imperiously over them and so to debase themselves and to carry on their backes such insupportable burdens and to suffer themselves to be driven from the Charges and Estates of the common-wealth Truly this is farre from making us to be redoubted and obeyed in strange countries when strangers constreine us to obey them and to take the yoke in our owne countrie This is to doe cleane contrarie to our auncestors who subjected strangers unto them when contrarie we subject our owne selves to strangers The Frenchmen were wont to be reputed franke liberall far from all servitude but now our stupiditie carelesnesse cowardize do make us servants slaves to the most dastardly cowardly nation of Christendome Our ancestors have vanquished and subjugated in battaile by armes great Italian armies but we suffer our selves to be over come by a small number of Italians armed with a rock a spindle and a pen and inckhorne Shall we alwayes be thus bewitched see we not that by secret and and unknowne meanes they overthrow and cause to die by treasons poysonings injustice now one now another of the greatest that they looke to no other marke but to ruinate the nobilitie and all men of valour in France which are suspected to favour the common-weale or disfavour them Be sleepie no longer for it is time to awake and to thinke what we have to doe and not to attend till from the particular ruine now of one house then of another we see all France vpon the earth It is alreadie but too much established and we have but too long attended to provide for our affairs and to oppose our selves against the deseignes and machinations of these strangers all which are discovered and knowne to such as will not shut their eyes Let us then stir up in our selves the generositie and vertue of our valiant great grandfathers and shew that we are come from the race of those good noble Frenchmen our auncestors which in old time past have brought under their subjection so many strange nations and which so many times have vanquished the Italian race which would make us now serve Let us not leave off for a sort of degenerate Frenchmen adherents to the pernitious purposes of that race to maintaine and conserve the honors and reputation of loyaltie integritie and valiancie of our French nation which these bastardlie Italians have contaminated and foiled by their cruelties massacres and perfidies Wee want nothing but courage to effect all this for these Messiers would not stand one whit if they knew once that it were in good earnest and with good accord that the Frenchmen would send them to excercise their tyrannies in their owne countrey and force them to make account of such as they have committed in Fraunce Here endeth the first Part entreating of such Counsell as a Prince should use THE SECOND PART TREAting of the Religion which a Prince ought to hold ¶ The Praeface AFter having before discoursed largely enough What Counsell a prince should have and take it will not be to any evill purpose to handle What Religion he ought to hold and cause to bee observed in his dominions For it is the first and principall thing wherein he ought to employ his Counsell namely That the true and pure Religion of God be knowne and being knowne that it bee observed by him and all his subiects Machiavell in this case as a very Atheist and contemner of God giveth another document to a prince for he would That a prince should not care whether the Religion that he holdeth be true or false but sayth That he ought to support and favour such falsities as are found therein And hee comes even to this point as an abhominable and wicked blasphemer that he preferreth the Religion of the Paynims before the Christian and yet his booke is not condemned as hereticall by our Sorbonists But before we enter to confute his detestable Maximes I will in manner of a Preface demonstrat in few words the true resolution that a prince ought to have in this matter I presuppose then by a certaine Maxime That the prince ought to hold the Christian Religion as it is seene by all antiquitie simplicitie and excellencie of doctrine For in the first place none can deny but it is more ancient thā any other of all the Religions Antiquitie of Christian Religion that ever were because it takes his foundation upon the bookes of Moses and the promises of God of Christ and Messias contained in them bookes which were made to our first Fathers from the beginning of the world But there is no author Greeke or Latine which was not long after Moses and it is a thing confessed and held amongst all learned men That Moses writ his bookes many hundred years before Homer Berosus Hesiodus Manethon Metasthenes and others like which many men hold for the most auncient Writers Moreover when Moses describeth unto us the generation of Noe and sheweth us that his children have bene as the first stem and root of divers nations of the world in token and signe thereof these nations hold yet at this present the names of such children doth not this shew plainly and truly that Moses begun at the worlds beginning Of Madens came the Medians of Ianus the Ionians of Iobel the Iberians of Riphat the Riphaeans of Tigran the Tigranians of Tharsis the Tharsians of Cithin the Cyprians of Canaan the Cananites of Sidon the Sidonians of Elam the Elamites of Assur the Assyrians of Lud the Lydians and others all these were the children nephews or arrere-nephews of Noe from whence the said nations have taken their names it followeth therefore that they were the first stocks and roots of them Againe if we looke to the ceremonies that in times past the Paynims used in their sacrifices men shall easily know that they are but apish imitations of such sacrifices as were ordained of God which are described by Moses For the sacrifice of Iphigenia which the Graecians made in Aulide to prosper them in the war they enterprised against Troy what other thing is it than an imitation of Iepthe his sacrifice who made a vow of a sacrifice to prosper him in the war he enterprised which sacrifice fell after by the divine
must have a wise quicke and sharpe wit and iudgement rightly and discreetly to ponder and weigh the circumstances and accidents of every affaire prudently to apply them to the rules and Maximes yea sometimes to force and bend them to serve to the present affaire But this science and habit of knowing well to weigh and examine the accidents and circumstances of affaires and then to be able handsomely to apply unto them their rules and principles is a science singular and excellent but rare and not given to many persons For of necessâ—â—â— he that will come to this science at the least in any perfection to be able to mannage and handle weightie affaires had need first to bee endowed with a good and perfect naturall iudgement and secondly he must be wise temperate and quiet without any passion or affection but all to publicke good and utilitie and thirdly hee must bee conversed and experimented in many and sundry affaires These he cannot have and obtaine unlesse hee himselfe have handled or seene them handled or els by great and attentive reading of choise hystories he have brought his iudgement to bee very stayed and well exeecised in such affaires We must not then thinke that all sorts of people are fit to deale with affaires of publicke The scope of the Author estate nor that every one which speaketh and writeth thereof can say that which belongeth thereunto But it may be some will enquâ—re if I dare presume so much of my selfe as to take upon me effectually to handle this matter Hereunto I answer that nothing lesse and that it is not properly my purpose wherunto I tend or for which cause I enterprise this Worke But my intent and purpose is onely to shew That Nicholas Machiavell not long agoe a Secretarie of the Florentine commonweale which is now a Dutchie understood nothing or little in this Politicke science whereof we speake and that he hath taken Maximes and rules altogether wicked and hath builded upon them not a Politicke but a Tyrannicall science Behold here then the end and scope which I have proposed unto my self that is to confute the doctrine of Machiavell not exactly to handle the Politick science although I hope to touch some good points thereof in some places when occasion shall offer it selfe Vnto my aforesaid purpose I hope to come by the helpe of God with so prosperous a good wind and full sailes as all they which reade my writings shall give their iudgement and acknowledge that Machiavell was altogether ignorant in that science that his scope and intent in his writings is nothing els but to frame a very true and perfect tyrannie Machiavell also never had parts requisit to know that science For as for expertence in managing of affaires he could have none since during his time hee saw nothing but the brabblings and contentions of certaine Potentates of Italie and certaine practises and policies of some cittizens of Florence Neither had hee any or very little knowledge in hystories as shal be more particularly shewed in many places of our discourse where God ayding we will marke the plaine and as it were palpable faults ignorances which he hath committed in those few hystories which it pleaseth him sometimes by the way to touch which also most commonly he alledgeth to evill purpose and many times falsely As for a firme and sound iudgement Machiavell also wanted as is plainely seene by his absurd and foolish reasons wherewith for the most part he confirmes his propositions and Maximes which he sets downe only he hath a certaine subtiltie such as it is to give colour unto his moct wicked and damnable doctrines But when a man comes something nigh to examine his subtilties then it truth it is discovered to be but a beastly vanitie and madnesse yea full of extreame wickednesse I doubt not but many Courtiers which deale in matters of Estate others of their humor will find it very strange that I should speake in this sort of their great Doctor Machiavell whose bookes rightly may bee called The French Courtiers Alcoran they have them in so great estimation imitating and observing his principles and Maximes no more nor lesse than the Turkes doe the Alcoran of their great Prophet Mahomet But yet I beseech them not to be offended that I speake in this manner of a man whom I will plainely shew to be full of all wickednesse impietie and ignorance and to suspend their iudgement whether I say true or no untill they have wholly read these my discourses For as soone as they have read thâ—â— I doe assure my selfe that every man of perfect iudgement will say and determine thâ—t I speake but too modestly of the vices and brutishnesse found in this their great Doctor But to open and make easie the intelligence of that should here be handled wee must Of Machiavell and his writings first search out what that Machiavell was and his writings Machiavell then was in his time the Secretarie or common Notarie of the Common-weale of Florence during the kingdome of Charles the eight and Lewis the twelfth kings of France Alexander the sixt and Iulius the eleventh Popes of Rome and of Henry the seventh and Henry the eight kings of England in which time hee writ his bookes in the Italian language and published them about the first beginning of Francis the first king of Fraunce as may be gathered by his owne writings Of his life and death I can say nothing neither did I or vouchsafed I once to enquire thereof because his memorie deserved better to be buried in perpetuall oblivion than to be renewed amongst men Yet I may well say that if his life were like his doctrine as is to be presumed there was never man in the world more contaminated and defiled with vices and wickednesse than hee was By the Praefaci he made unto his booke entituled De Principe Of the Prince it seemeth he was banished and chased from Florence For he there complaineth unto his Magnificall Lawrence de Medicis unto whom he dedicated his Worke of that hee endured iniuriously and uniustly as he said And in certaine other places he reciteth That one while he remained in France another time at Rome and another while not sent embassadour for he would never have forgotten to have said that but as it is to be presumed as a fugitive and banished man But howsoever it be he dedicates the said booke unto the said Lawrence de Medicis to teach him the reasons and meanes to invade and obtaine a principalitie which booke for the most part containeth nothing but tyrannicall precepts as shall appeare in the prosecution and progresse of this Worke. But I know not if they de Medicis have made their profit and taken use of Machiavels precepts contained in his said booke yet this appeares plainely that they since that time occupied the principalitie of Florence and changed that Aristocraticall free estate of that cittie into a Dutchie
happie memorie For during his raigne and before the kingdome was governed after the meere French manner that is to say following the traces and documents of our French auncestors But since it hath governed by the rules of Machiavell the Florentine as shall bee seene heereafter Insomuch that since that time untill this present the name of Machiavell hath beene celebrated and esteemed as of the wisest person of the world and most cunning in the affaires of Estate and his bookes held dearest and most precious by our Italian and Italionized courtiers as if they were the bookes of Sibilla whereunto the Paynims had their recourse when they would deliberate upon any great affaire concerning the common wealth or as the Turkes hould deare and precious their Mahumets Alcaron as wee have said above And wee neede not bee abashed if they of Machiavells nation which hould the principall estates in the government of France have forsaken the ancient manner of our French ancestors government to introduct and bring France in use with a new forme of managing ruling their countrie taught by Machiavell For on the one side every man esteemeth and priseth alwaies the manners fashions customes other things of his owne countrey more than them of an others On the other side Machiavell their great doctor Cap. 3. De Princ. Discourse lib. 2. cap. 30. lib. 3. cap. 43. Machiavells slanders against the kings and the people of France describes so well France and the goverment thereof in his time blaming and reprehending the Frenchmens conduction of affaires of Estate that it might easily persuade his disciples to change the manner of French government into the Italian For Machiavell vaunteth that being once at Nantes and talking with the Cardinall of Amboise which was a very wise man in the time of king Lewis the twelfth of publike State affaires hee plainly tould him that the Frenchmen had no knowledge in affaires of Estate And in many places speaking of French causes hee reprehendeth the government of our abovenamed kings Charles the eight and Lewis the twelfth yea hee hath beene so impudent speaking of that good king Lewis rebuking him for giving succours unto Pope Alexander the sixt that hee gives him the plaine lie saying hee belyes himselfe having passed Italie at the Venetians request yet succoured the Pope against his intention And in other places hee calls our kings Tributaries of the Suisses and of the English men And often when hee speaketh of the Frenchmen hee calleth them Barbarous and saith they are full of covetousnesse and disloyaltie So also hee taxeth the Almaignes of the same vices Now I beseech you is it not good reason to make so great account of Machiavell in France who so doth defame reproove the honour of our good kings of all our whole nation calling them Ignorant of the affaires of Estate Barbarous Covetous Disloyall But all this might bee borne withall and passed away in silence if there were not another evill But when we see that Machiavell by his doctrine and documents hath changed the good and ancient government of France into a kind of Florentine government whereupon we see with our eies the totall ruine of all France It infallibly followeth if God by his grace doe not remedie it soone that now it should be time if ever to lay hand to the work to remit and bring France againe unto the government of our ancestors Hereupon I humbly pray the Princes and great lords of France to consider what is their duties in this case Seemeth it most Ilustrious Lords seeing at this time poore France which is your countrey and mother so desolate and torne in sunder by strangers that you ought to suffer it to be lost and ruinated Ought you to permit them to sowe Atheisme and Impietie in your countrey and to set up schooles thereof Seeing your France hath alwaies been so Zealous in the Christian Religion as our ancient kings by their pietie and iustice have obtained that so honourable a title and name of Most Christian Thinke you that God hath caused you to be borne into this world to help to ruinate your countrie or coldly to stand still and suffer your mother to be contaminated and defiled with the contempt of God with perfidie with sodomie tyrannie crueltie thefts strange usuries and other detestable vices which strangers sowe heere But rather contrarie God hath given you life power and authoritie to take away such infamies and corruptions and if you do it not you must make account for it you can looke for but a greevous iust punishment If it be true as the Civilian lawiers say That he is a murderer and culpable of death which suffereth to die with hunger the person unto whom he oweth nourishment And shall not you be culpable before God of so many massacres murders and desolations of your poore France if you give it not succours seeing you have the meanes and that you are obliged thereunto by right of nature Shall you not be condemned and attainted of impietie Athisme and tyrannie if you drive not out of France Machiavell and his government Heere if any man will inquire how it appeareth that France is at this day governed by the doctrine of Machiavell the resolution heereof is easie and cleere For the effects which France governed by the doctrine of Machiavell we see with our eies and the provisions and executions of the affaires which are put in practise may easily bring us to the causes and Maximes as we have abovesaid which is one way to know things by ascending from effects and consequences to the knowledge of causes Maximes And whosoever also shall reade the Maximes of Machiavell which we shall handle heereafter and discend from thence into the particularities of the French government hee shall see that the precepts and Maximes of Machiavell are for the most part at this day practised and put in effect and execution from point to point Insomuch that by both the two wayes from the Maximes to the effects and from the effects to the Maximes men may clearely know that France is at this day governed by the doctrine of Machiavell For are they not Machiavelists Italians or Italianized which doe handle and deale with the seales of the kindgome of France Is it not they also which draw out and stampe Edicts Which dispatch all things within and without the realme Which hould the goodliest governments and fermes belonging unto the Crowne Tea if a man will at this day obtaine or get any thing in the Court for to have a good and quicke dispatch thereof hee must learne to speake the Messereske language because these Messers will most willingly heare them in their owne tongue and they understand not the French no not the tearmes of iustice and Royall ordinances Whereupon every man may coniecture and imagine how they can well observe or cause to be observed the lawes of France the tearmes whereof they
will upon his owne daughter The custome which the Gaulois and many other people had to immolat and offer criminall men when they had an opinion that God was angrie with them what other thing was it but a following of the sacrifice of Abraham and of the sacrifices that God had commaunded for the expiation of sinnes The Paynims also imitated this of Moses his sacrifices that they immolated the like beasts and reserved also a part of the beast sacrificed to eat So that thereby also it is clearly seene That the Religion of Moses is the primitive and first and that the other religions are but fowle and lazie pourtratures and imitations thereof From hence followeth it That our Christian Religion which draweth his principles from the promises of Messias contained in Moses is the most ancient of the world yea as ancient as the world it selfe For I wil not vouchsafe to stay upō the refutation of the strange opinion of Machiavell and other ancient Philosophers Paynims which have maintained That the world had no beginning but I send them to Empedocles Plato and other ancient Paynim Philosophers which have maintained the contrarie I thinke that the ignorance of the philosophers which held That the world had no beginning shal something excuse them because they never saw the bookes of Moses and in a thing so difficile and hard to comprehend the spirits of men might easily faile But the impietie of Machiavel is no way excusable who hath seene the bookes of Moses yet followeth that wicked opinion like a mocker and contemner of the holy Scripture thinking to shew that he knowes more than others he I say who is ignorant and full of brutish beastlinesse as God willing I shall make knowne As for the simplicitie of the Christian Religion herein it is seene That the Christians Simplicitie of the Christian Religion will know God as he will that we should know him and as he hath manifested himselfe unto us simply without passing further For they are not so presumptuous as were those foolish Paynim philosophers which disputed of the Essence of God and disputing upon that point fell into opinions the most absurd and strange of the world Some after they had much dreamed in their brains cōcluded That the universall world was God others That it was the Soule of the world others That it was the Sun and others set forward certaine other like monstrous opinions They disputed also of his Power of his Eternitie and of his Providence by naturall reasons in all these they knew not how to resolve themselves therein For how is man so prowd and insensible to thinke that his braine which is not halfe a foot large can cōprehend so great and infinit a thing it is as great a foolery and grosenesse as he that in the palme of his hand will comprehend all the waters of the sea A Christian then hath this modestie and simplicitie To know God by those means and according as he will be known of men beleeving That to have a wil to passe further is to enter into darknesse not into knowledge From hence followeth it That the knowledge which a Christian hath of God is the only true knowledge and that all the knowledge that others as Paynims and Philosophers ever had it neither was nor is any other but a shadow and imagination very far from the most part of the truth And touching the excellencie of the doctrine of true Religion herein is it first seene The excellency of the Christian Religion that it is founded upon the promises of God made to the first fathers from the beginning of the world whereby all they that embrace that Religion are assured That God is their father and that he loveth them and that hee will give them eternall life by the meanes of Messias Can there then be any thing more excellent than this Is there any thing in the world that can give more contentment or repose to the spirit of man than this doctrine For when man considereth the brevitie of his dayes the languishments and miseries of this world full of envies enemities all vices and calamities will hee not iudge himselfe more unhappie than the beasts if hee hoped not for an eternall happinesse after this life The poore Paynims having this consideration aspired to an eternitie some in doing worthy acts wherof there should be a perpetuall memorie after them others writ bookes that might bee read after their death others persuaded themselves that the gods would send good mens soules into the Elisian fields and the wicked into the Acherontike and Stigian darkenesse Yet were there some Philosophers which disputed Cice. in Somn. Scipi Plato in Phaedo That the soules of generous and valiant men after death goe to heaven All these opinions and persuasions of men were but to give rest to their minds which iudged man of all creatures most unhappie without an eternall life after this But what assurance had they of these opinions which they gave to themselves These poore people had none neither founded they themselves but upon some weake and feeble reasons For thus they argued That it was not credible that God who is all good would create man who is the most excellent creature in the world to make him most unhappie which hee should doe if he should not enioy an happie and eternall life after this They also say That it is not credible that God which is all iust would equally deale with the good as with the bad which he should doe if there were not another life than this wherein the good might receive a felicitie and the wicked punishment for their misdeeds But what is all this These be but feeble and weake pettie reasons wherupon the spirits and consciences of men can find no good foundation to repose themselves and to take an assured resolution of a salvation and an eternall felicitie But the Christian hath another foundation than this for he knoweth that God is of old gone out if I may so say from his throne in heaven to communicate and manifest himselfe to our auncient fathers to speake vnto them to declare unto them his bountie and love towards mankind hee knowes that God hath made them promises of Messias which he hath since accomplished and that in him he hath promised to give eternall life to all them which lay hold of that Messias and use his meanes to come unto it These promises have ben many times reiterated to our said fathers and in ages well distant one from another that they might not be forgotten but that they might be so much the more cleare and known of every one insomuch that the Paynims themselves which never read our fathers writings have had some knowledge of the promises of God touching Messias they were so cleare not orious and well knowne as we shall say more at full in another place Heare thē for a resolution a great excellencie in this doctrine of Christian
wasted and burned so many bookes as they could finde being enemies of all learning and letters and who within this hundreth yeares hath restored good letters conteined in the bookes of the auncient Paynims Grecians and Latins hath it beene the Turke who is a Paynim It is well enough knowne that he is an enemie of letters and desireth none Nay contrarie it hath beene the Christians which have restored them and established them in the brightnesse and light wherein we see them at this day The knowledge of the Greeke Latin and Hebrew tongues in other countries have beene brought in by others but into our countries of France that they have come and doe so flourish wee may thanke king Francis the first of happie memorie and since the restauration of tongues and humane sciences men have well experimented that they are verie requisite and profitable well to understand the Scriptures of our Christian Religion so farre are wee off from rejecting them And as for that which Machiavell saith That our Christian Religion hath sought to abolish the memorie of all antiquitie how dare he openlie oppugne the manifest truth for none is ignorant that the true and primative antiquitie is of the Hebrews whose bookes have been conserved translated expounded by the Christians And as for the antiquitie of the Paynims doth any man finde that the Christians have caused to perish Homer Hesiodus Berosus or any other authors of antiquitie nay they they are which have conserved them which have aided themselves with them and which have interpreted them Eustachius the great commentor of Homer was not he a Christian yea a bishop But I shame to stay in the confutation of the impudent lies of this Atheist for young and meane schollers may easilie impugne his impudent lies Machiavell saith That it succeeded not so well with our Christian Religion as it would when it went about to abolish good letters because it was constreined to use the Latin tongue wherein all humane sciences were written Herein doth he manifestlie shew his beastlinesse and ignorance for who constreined our Christian doctors to write in Latin the olde and new Testament were first written in Hebrew and Greeke therefore the Latin doctors if they had list might have written in these languages as did S. Chrisostome S. Athanasius S. Basile S. Cirill Eusebius and manie others yet if writers had used these languages men would nor have ceased to preach in Latin to the Latins in the French to the French in the Allemaigne to the Allemaignes and to other nations to everie one in his language for it hath been seene not past threescore yeares agoe that in Italie France Alemaigne Spaine and other where the Christian Religion was not written in the mothers tongue yet men left not to hold the said Religion in the said countries but since it hath beene brought into everie of those languages for the commoditie of the people as it was brought into the Latin tongue by S. Augustine S. Ambrose S. Ierome S. Gregorie and other Latin doctors of the primitive Church of their time yet if they had written in Hebrew or Greeke the Christian Religion had not left and ceased to subsist and stand for that And although the Latin prophane books had perished the Latin language which then was vulgar had not therefore perished therefore doth Machiavell well shew his beastlinesse to say that the Christian Religion hath beene constrained to use the Latin language and that by that meanes the prophane Latin authors have beene conserved But what means he when he saith That if the Christian Religion could have formed a new tongue it had abolished the memorie of all antiquitie hath there been at any time in any countrie any Religion which hath formed a new language and how comes it that a Religion can bee received by the meanes of a new unknowne tongue If the Christian Religion had invented a new tongue it could never have been understood nor received and by consequent could not have abolished the bookes written in the Latin tongue likewise using the Latin tongue that was in common use it could no more abolish the books written in that tongue according to the saying of the said Machiavell and therefore take it which way you will if the Christian Religion had invented a new tongue or that it had used the Latin tongue as it did and doth it could not extinguish abolish the bookes written in the Latin tongue therefore Machiavell knows not what he saith As little knoweth he what he saith when he holds That sects and Religions have varied twise or thrice in five or sixe thousand yeares and that the last causeth alwaies the remembrance of the first to perish for who hath revealed unto him this secret who hath told him newes of things done before Moses time if it were not Moses himselfe Brieflie there is neither reason nor historie whereupon he may found that impudent lie But hereby he would shew that if any doubt whether he be not a very Atheist that he hath no more cause to doubt for for a proofe hereof he makes a declaration that he beleeves nothing of that which is written in the holy Scripture of the creation of the world nor of the Religion of God which wee hold since Moses For by the holy Scripture it is seene that there are not yet six thousand yeares since the creation of the world It is also seene that the Christian Religion of Messias and Christ changed not since the said creation but hath alwaies endured and shall endure till the consumation of the world And as for Painim Religions they have changed from one into an other in a little time and in one same countrie as histories do shew At Rome in the time of Romulus there was a Religion such as it was which Numa changed and devised an other more cerimonious After the religion of Numa changed strange Religions of the Grecians others were received at Rome insomuch that about five hundreth yeares after Numa when his bookes were found in his sepulcher and men read them they found no part of their Religion in them as shall be more fully said in his place Brieflie these Painim Religions still and often changed in regarde of their forme and ceremonies but in substance they changed nothing since the children of Caine who began to follow the false Religion for whatsoever outward change there was within it was alwaies divelish Religion having for his author the father of lies of falsenesse and therfore Machiavell knows not what he saith but that he is an Atheist and so would manifest himselfe to be one by discovering that he beleeved not the holy Scriptures He thought to have immortalized his name by making himselfe knowne to posteritie that he was a perfect Atheist replenished with all impietie like as Nero did who soughr meanes to make Suet. in Neron cap. 55. in Calig cap. 31. men speake of him after his death in sleying his mother
indeed to fast the vigils and Lent but is there any place in the world where they carelesse for fasting vigils and Lent than at Rome It commandeth chastitie to priests but is there any place in the world where priests Cardinals and others are more furnished with whoores and bauds It also commandeth them to serve their benefices but of an hundreth priests which are at Rome there are scant one doth it their Religion forbiddeth the sale of benefices sepulchres sacraments and dispensations but is there any place in the world where there is a greater trafficke of them than at Rome It forbiddeth simonie but where are there any simoniakes if not at Rome and in Italie I speake onely of the ordinances which the Romane Church hath made yet her selfe doth not observe them For if I would alledge the ordinances of God which shee observeth no more than the other I should too tediously rehearse them all But breefely the Romane Church hath invented a thousand traditions wherewith it hath burdened the shoulders of poore Christians to their great abashment but in the meane while the Church it selfe will keepe none of them rather that holy seat dispenseth with all them of Italie and Rome and indeed there is no place in the world where the Popes ordinances are lesse observed than there nor where all Religion is in more contempt as Machiavell himselfe confesseth Let Christians then make their profit of this confession of Machiavell and so let them flie the spring of impietie of Atheisme of corruption of manners and of the contempt of all Religion least God punish them and make them perish with such wicked men as make open profession thereof 7. Maxime Moses could never have caused his lawes and ordinances to be observed if force and armes had wanted THe most excellent men mentioned in bookes sayth our Florentine vvhich became princes by their owne vertue and not by fortune vvere Moses Cyrus Romulus Theseus and such like for fortune only gave them the occasion and the matter to execute their vertue As Moses found the people of Israel in captivitie and servitude in Aegypt Cirus also found the Persians malecontent of the proud government of the Medes And Romulus found himselfe deiected from his birth place the towne of Alba Lastly Theseus found the towne of Athens full of troubles and confusions Without vvhich occasions comming by fortune the vertue of their courage had not appeared as also vvithout their vertue such occasions had served thē nothing All those occasions then made these persons happie and their excellent vertue knew well how to make profit of occasions THis Atheist willing alwayes more strongly to shew That hee beleeved not the holy Scriptures dare vomit out this blasphemie to say That Moses by his owne vertue and by armes was made the prince of the Hebrewes We see by the bookes of Moses that he was as it were constrained of God to take the charge to draw the Hebrew people out of Aegypt to bring them into the land of Canaan a place of the primitive of spring of this people And after hee had accepted that charge we reade That God gave him power to doe many miracles before Pharoah and all the people of Aegypt that he might suffer the Hebrew people to returne in peace into the countrey from whence they first came After having obtained permission to returne we see how the people were guided on the day time by a visible and apparent cloud which went before them and in the night by a pillar of fire We reade so many miracles done by God in their passage through the red sea and in the desarts and how Moses did nothing but by the counsell and power of God alone With what boldnesse then dare this stinking Atheist disgorge this talke to say that Moses was made the prince of the Hebrew people by his owne vertue and by armes Could hee by any other meanes than by the Bible know how and what way Moses came to be governour of the Hebrew people for all Paynim authors speak little thereof and that which they speake is but as they read in the said bookes of Moses or by hearesay of such as read them seeing it is certaine that wee have no prophane author in light that were not many worlds after Moses If then Machiavell can say nothing of Moses his doings but by his owne bookes with what impudencie dare hee deliver out a contrarietie from that is there written For to say he was made prince of the Hebrew people by his owne vertue and by armes that is as much as to denie streight that God constrained him to accept that charge to conduct the Hebrew people and that the said people came out of Aegypt by the miracles of God and that they were conducted by the cloud and pillar of fire and that God nourished them all the way of the desart which is indeed to denie all that is written in the bookes of Moses Assuredly there is no man of so heavie and dull a judgement but he may wel know that this most wicked Atheist hath taken pleasure to search out the most savage Maximes that could bee devised assuring himselfe That he should ever find monsters of men which also would delight in absurd and bestiall opinions and would give passage and way to his doctrine And yet the better to shew his beastlinesse this doctrine may be overthrowne even by the writings of the Paynims themselves Trebellius Pollio writeth That Moses was onely familiar Treb. Pollio in Clau. Cor. Tacit. annal lib. 21. with God Cornelius Tacitus going about to calumniate and blame the Iewish Religion contained in the bookes of Moses confesseth That the king of Aegypt made the Hebrew people to goe out of his countrey for sores rottennesse and other maladies wherewith the Aegyptians were infected The Poets and Philosophers when they sometimes speake of Moses doctrine they call it sacred Oracles shewing therby that they confesse That the deeds and writings of Moses came from God and not from his owne vertue But with what impudencie dare Machiavell compare Moses to these idolaters Romulus and Theseus What similitude had they with Moses in their life or in their death Romulus and Theseus were two bastards rude violent men in their youth whereof the one slew his brother and the other his sonne the one finished his daies slaine and massacred by his citizens and the other was banished and chased from his owne Can any finde the like in Moses But this Maxime of Machiavell hath no need of a more ample confutation for the truth is so cleare and apparent to the contrarie that a man may manifestly see that this Florentine is a most wicked slaunderer and impudent lier Yet thinke I good to marke another beastlinesse and ignorance in that he saith That Theseus came to the domination of Athens because hee found the estate of Plutarke in Thes the Athenians in confusion for cleane contrarie he came unto it
but warres come too soone and under the pretext of more occasions than we would therefore we need no baits to draw it upon us It is not then best for a prince to bee reputed a man full of treasures and silver as Machiavell thinketh for money of it selfe cannot but serve us for a bait to attract and draw upon us them which are hungry and desirous of it And although commonly money is thought to be the sinewes of war yet are they not so necessarily required that without money warre cannot bee made I will not here alledge the poore Hugonet souldiors which most commonly warred without wages but I will onely alledge the militarie estate which was in the Roman empire in the emperour Valentinians time and since For in that time the militarie art was so policied that every souldior tooke for a moneth so much bread so much wine so much larde and so much of other necessarie things His habites also were new from tearmeto tearme and all other things necessarie so that he touched either none or very little money yet had he all that he wanted And indeede money serves but for commutation for men cannot eat it nor apparrell themselves with it nor if he be sicke can it heale him Wherefore then serves it For a prompt quicke and easie commutation For if you have money you straight have whatsoever you neede If then by other meanes and policie order be taken that a souldior have all he needs as was done in Valentinians time and others it will be found that money makes not a prince puissant Moreover I doe confesse that it is certaine that in the militarie policie which we have at this day which is that a souldior shall receive in money all he needeth that money is very necessarie and that without it a man can doe no great thing and that they are as sinewes or as the maintenance of the sinewes of warre but yet by good husbandrie a prince may have sufficient of it and without Covetousnesse As for that which Machiavell makes no account of that a prince bee reputed to be a Mechanique I leave it to them to thinke which have I will not say the heart of a prince but onely of a simple gentleman that hath honour but in a little recommendation if they would not bee greeved to bee reputed a mechanique person I know well that the nobilitie of Italie which more commonly trade and deale with marchandize than with armes care not for that name of a mechanique so they may get money But the gentlemen of Fraunce of Almaigne of England and of other countries of Christendome are not of the humor of that mechanique nobilitie neither would they for any thing in the world be so reputed as Machiavel would persuade them And as for the examples which Machiavell alledgeth of Pope Iulius and of Ferdinand king of Spaine which he said were covetous yet effected great matters I answere him in one word That it prooveth nothing of that hee saith for Pope Iulius made no great prowesses not conquests as every man knoweth and king Ferdinand in the exploits and enterprises of warres was not covetous for any thing we reade in hystories And if that were true which Machiavell saith of those two I will oppose alwayes against those two obscure examples them above alledged which are farre more illustrious and notable and by the which I have shewed that Covetousnesse hath alwayes been pernicious to princes and Liberalitie without profusion profitable and honourable For a resolution then of this matter I say That the vice of Ingratitude accompanieth ordinarily covetousnesse and that none can bee covetous and illiberall unlesse he will proove ingrate to his friends and good servants which is one of the greatest vices wherewith a prince can bee noted For it is impossible that his affaires can bee well governed without good and loyall ministers and servants such as hee can never have being ingrate Therefore a prince ought well to ingrave perpetually in his memorie the sentence of king Bochus who said It was lesse dishonourable for a prince to bee vanquished by armes than by munificence And therefore that good emperour Salust in bello Iugurth Titus whensoever he passed any day without exercising some liberalitie and beneficence said to his friends O my friends I have lost this day meaning that that was the chiefe marke at which a prince should shoot to wit Beneficence and that otherwise hee emploies his time evill 27. Maxime A prince which will make a straight professiion of a good man cannot long endure in this world in the companie of so many other that are so bad MAny saith Machiavell have vvritten bookes to instruct a prince and to bring him to a perfection in all vertues as Xenophon Cap. 15. Of a prince did in the institution of Cyrus There are also many philosophers and others which by their vvritings have formed Ideaes and figures of monarchies and common vveales whereof there were never seene the like in the world because there is a great difference betwixt the manner that the world liveth in and that it ought to live He then that will amuse and stick upon the formes of philosophers monarchs and common weales by dispising that which is done and praising that vvhich ought to bee done hee shall sooner learne his owne ruine than his conservation Leaving then behinde all that can bee imagined of a princes perfection and staying our selves upon that which is true and subiect to bee practised By experience I say saith Master Nicholas that the prince vvhich vvill maintaine himselfe ought to learne hovv hee may sometimes not bee good and so ought to practise it according to the exigence of his affaires For if alwaies he will hould a straight profession of a good man hee cannot long endure in the companie of so many others which are of no valew THis Maxime meriteth no other confutation than that which resulteth from the points before handled for wee have at large demonstrated that the truth is cleane contrary to that which Machiaveell saith heere and that princes which have beene good men have alwaies raigned long and peceably and have beene firme and assured in their estates and the wicked contrary have not raigned long but have violently beene deposed from their estates And as for ideaes and formes of perfect monarchs and commonweales whereof some philosophers have Patterns to imitate must be perfect written they handled not that subject saying there were any such but to propose a patterne of imitation for monarchs and government of commonweales For when a man will propose a patterne to imitate hee must forme it the most perfect and make it the best hee can and after every man which giveth himselfe to imitate it must come as nigh it as he can some more nigh others lesse But a prince which proposeth to himselfe Machiavells patternes such as Caesar Borgia Oliver de Ferme Agathocles how can hee doe any good thing
maintained them in peace when all his neighbors about him were in great warre and that hee maintained so good justice amongst them as none but hee alone pilled and vexed them And certaine it is that if men must needes bee robbed and spoiled they had rather to bee so dealt with by one man alone then of many and that subjects will beare it better at their princes hands than of particulars but especiallie when extreame and hard tallies and imposts are laid upon subjects if they bee descried to bee imployed for the publike good and that it bee something softened and sweetened by a good peace justice And therefore de Comines together praiseth and reprehendeth king Lewis the eleventh his master saying That hee pilled and oppressed his subjects but yet hee would never suffer any other to doe them any evill or any way to rob or spoyle them But to many it may seeme that that we have abovesaid tendeth too much unto the dispraise of Povertie which notwithstanding seemes to bee praised and recommended by our Christian religion But hereunto I answer That Povertie of it selfe is neither praiseable nor vituperable but men must judge of them according to circumstances For if it bee suffered with an holy patience by a Christian man who takes in good part and contenteth himselfe with the vocation whereunto God hath called him and with the meanes which he hath given him and if it bee accompanied with a simple and gentle spirit assuredly such a Povertie may bee placed in the ranke of the greatest vertues For it is no small vertue to bee able well and constantly to beare Povertie without straying out of the path but rather a very difficill and rare thing Therefore the Panims themselves praised and admired Aristides Phocion Lisander Valerius Publicola Fabricius Curius Quintus Cincinnatus Menencus Agrippa Paulus Aemilius and many other great persons which have carried themselves like good and vertuous people though they were very poore because they suffered Povertie with a great and constant courage and without straying any thing from vertue Yet so much there wanteth that Christian doctrine approveth this Povertie of begging that contrary it forbiddeth plainely that none bee suffered to beg And likewise the word of God witnesseth unto us That good men will not willinglie suffer their children to beg their bread for alwaies God assisteth and giveth them meanes Therefore Monkes called Mendicants have gone too far in praising extolling and exalting Povertie not taking it as it must be understoode by the word of God And so it is like they will soone repent that from the beginning they have made so deepe a profession of Povertie against which they have many times since pleaded kicked and spurned yet could never bee rid nor dispatched of it but alwaies have beene compelled by Popes and Parliaments alwaies to hould and observe it as a thing wherein lay and lyeth all the perfection of the orders But because this account and narration is pleasant to tyred and wearied readers I will a little discourse upon the warres of these Mendicant friers You must then know that these Mendicants at their first entrie into the world to renowne their names proposed to themselves straightly to follow the estate of perfection How the Mendicants pleaded against Povertie lost the cause that by their owne merits they might enter into Paradize and cause others to enter into favour of them and with their authoritie This estate of perfection they constituted in three points Chastitie Obedience and Povertie Of the two first points wee will not speake heere but onely of the last point which is Povertie Of this Povertie also they have made three kinds High Meane and Base High Povertie which the Franciscan Friers attribute unto themselves is that which hath nothing in this world neither in proper nor in common any way that is neither fields nor house nor possession nor rents nor pension nor beasts nor moveables nor apparrell nor bookes nor rights nor actions nor fruits nor any other thing in the world Behold here indeede a soveraigne pure and exceeding neere Povertie wherin there neither wanteth any thing neither is there any thing to be reprooved since it hath nothing at all The second kind which is for the Dominicans and Iacobins is a Meane Povertie which hath nothing particular or proper but only somethings in common as bookes apparrell and daily victuals The third and last kind which the Carmelites Augustines have retained for themselves is Base Povertie which may have proper common and in particular whatsoever is justly necessarie to life as apparrell bookes certaine pensions and some lands for helpe of their kitchin and necessitie of their living And it is good to note in those good brethren the Carmelites and Augustines how humble they shew themselves to bee contented with so base a kind of Povertie without any desire to mount higher as acknowledging themselves unworthie and incapable for to ascend into so high and superlative a degree These Mendicants then being obliged and restrained unto Povertie by a solemn vow which they make at their profession in their orders they are so annexed united and incorporated in it and with it that never after they could be never so little seperated or dismembred what diligence or labour soever they used to do it hereof they have found themselves much troubled and sorrowfull For howsoever gallant and goodly the Theorique of Povertie is yet in practise they have found it a little too difficile and hard And indeede if you consider more nigh the Theorique thereof especially of that high and soveraigne Povertie I know not whether you can finde any thing in the world more excellent or more admirable For they which make profession thereof in my opinion come something nigh an Angell like nature because the Angels have no need of the use of the earthly corruptible goods of this miserable world but onely take care of divine and spirituall things More also they which make profession of this high Povertie have this advauntage over the rich men which possesse the goods of this vale of miserie that they are not wrapped in so many mischeefes and travailes which accompanie those goods but are franke and free taking no care nor thought for ploughing manuring sowing reaping grape-gathering lopping of trees grafting eradicating cutting planting building selling buying or doing any other like things which concerne the affaires of the world From all these things they are free and exempted having nothing which hindereth them to be in a continuall contemplation and meditation of divine things to come in time unto a great and deepe wisedome yea to approch to the Angelicall nature of the Cherubins and Seraphins which have no other occupation than to contemplate and exalt the Divinitie But also if on the other side you consider the great difficulties in this so strict and straight use of Povertie you shall find it verily a sad and unpleasant thing For it is an approoved